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 下村 育世、石川 偉子 Ikuyo Shimomura, Yoriko Ishikawa
丶心道の教祖熊﨑健翁の人生史 ―その思想形成と活動の変遷
The life history of Kumasaki Ken’ō, the founder of Chushin-do: the development of his ideas and changes in his life
2010年07月 発行

[ 要旨 ]

 熊﨑健翁(一八八一―一九六一)は昭和三年に運命学(占い)の鑑定所「五聖閣」を設立し、「熊﨑式姓名学」で一世を風靡した後、丶心道(現在は丶心會と改称)を開教、宗教家としての道を歩んだ。五聖閣設立以降の後半生に対し、四六歳までの熊﨑は、独学で「熊﨑式速記術」を完成し、それを活かして時事新報などの新聞社で勤務するという、時代の最先端をいく近代主義者と見える前半生を送った。こうした経歴からすると、熊﨑がいかなる形で占いに関心を寄せ、さらに宗教への移行にあたってどのような思想展開があり、それが前半生の活動とどう関連するのかという、〈断絶〉と〈連続〉に関心が持たれる。
 こうした視点から研究を進めるうちに、以下のような問題系が視野に入ってきた。一、前半生での修養講演と開教後の教化活動に一貫する、人々の道徳的教導と国家への動員の傾向と、宗教化の関連。
二、知の大衆化と立身出世主義の並存する大正期の能力開発実践の一つである速記術と、文字の神秘化である姓名学との関連。三、占い教育機関であり、占い師の交流拠点でもあった五聖閣が、近代日本の占いの歴史、とりわけ昭和期以降に果たした役割。四、通常非宗教とされる占いの「宗教」化から逆照射される、近代的「宗教」カテゴリー構築への介入と参与過程、等である。
 今後我々はこれらの問題系を統合しつつ研究を進めるが、本論では先の関心に基づき、丶心會本庁における我々の独自調査により見出された熊﨑の伝記や機関誌、著作などを元に、熊﨑の人生史を記述した。これを通じて、今まで先行研究が全くなく、ほとんど知られていなかった熊﨑の人生、特に伝記も確認されていない後半生も含めて、を当該期の社会的状況にも目配りしつつ明らかにすることができた。


[ Abstract ]

 In 1928 Kumasaki Ken’ō (1881-1961) founded a fortune-telling association named “Goseikaku”, gaining fame for his original fortune-telling known as “Kumasaki-shiki Seimeigaku”, and later established the religious group Chushin-do (which is now called Chushin-kai). In contrast with the latter part of his life, during his earlier years of his life he devised an original form of stenography known as“Kumasaki-shiki Sokki-jutsu” and worked as a journalist for a newspaper Jijishimpo, making use of his skills in stenography. Although it may appear at first glance that there was an obvious change taking place during these two periods of his life, the connections between the periods, though not obvious are indeed profound. Therefore it is worthwhile to note how he gained an interest in fortune-telling, how he developed his ideas into a religion, and how the later development of these ideas related to his earlier life.

 Taking this approach, the following aspects concerning Kumasaki and Chushin-do have been noted:
1. He had a consistent urge to morally educate people. Were the speeches he made in the earlier part of his life connected to the religious pro-military mobilization books he wrote during the latter part of his life?
2. In the Taisho Era, more and more people went on to higher education and wanted to improve their standard of living. Both stenography and fortune-telling ? Seimeigaku - came about as a result of these circumstances. Was the stenography of his earlier life related to the Seimeigaku in his later years?
3. In Goseikaku, methods of fortune-telling were taught and many fortune-tellers participated. How do we evaluate the degree to which Goseikaku has influenced the history of fortune-telling in modern Japan (from the Showa period onwards)?
4. How he grasped what fortune-telling was and what religion was suggests that a boundary existed between religion and things other than religion. Through examining his discourse, we will see his intervention and participation in constructing the modern concept of religion at that time.

 While we will continue our studies to further integrate these various aspects, the life of Kumasaki Ken’ō we describe in this paper, written from the point of view mentioned above, is based on Kumasaki’s bibliographies, his original journals and books which we found in our original survey of Chushin-kai. Through this process, we try to present his life history, including the latter part of his life which has not been covered in his bibliographies.